It is an act of worship involving an analytical judgment (tahlil) and a prohibition (tahrim), so there are among its prohibitions some whose intentional acts and inadvertent acts differ, such as prayer and Hajj. As for the intention, leaving it out is not an act; furthermore, it is a condition, and conditions are not waived due to forgetfulness, unlike invalidators. Intercourse has a stricter ruling, and it is possible to be cautious of it.
Section: If he does something of that nature while sleeping, his fast is not corrupted, because he has no intent and no awareness of the fast; he is more excused than the one who forgets. Abu al-Khattab mentioned that whoever does something of this nature out of ignorance of its prohibition does not break his fast, but I have not seen this from anyone else. The statement of the Prophet (peace and blessings of Allah be upon him): "The one who performs cupping and the one for whom it is performed have broken their fast" (3), in the case of the two men whom he saw, one of whom was cupping the other, while both were ignorant of its prohibition, indicates that ignorance is not an excuse. This is because it is a type of ignorance that does not prevent the breaking of the fast, like the ignorance of the time regarding the person who eats while thinking that the dawn has not yet broken, when it had indeed broken.
491 - Issue; He said: (And whoever induces vomiting must make up the day, and whoever is overcome by vomiting, there is nothing upon him.)
The meaning of 'istasqa' (induces vomiting) is that he vomited by requesting the vomit. And 'dharahu' (overcome by it) means it came out without any choice on his part. So, whoever induces vomiting must make up the day, because his fast is corrupted by it. And whoever is overcome by vomiting (2) there is nothing upon him; this is the opinion of the generality of the scholars. Al-Khattabi said: I do not know of any disagreement among the scholars regarding it. Ibn al-Mundhir said: The scholars reached a consensus on the invalidation of the fast of the one who induces vomiting intentionally. It was narrated from Ibn Mas‘ud and Ibn ‘Abbas that vomiting does not invalidate the fast. It was also narrated that the Prophet (peace and blessings of Allah be upon him) said: "Three things do not invalidate the fast of a fasting person: cupping, vomiting, and wet dreams" (3). And because breaking the fast occurs by what enters, not by what...
= 3/246, 247. (3) Its extraction was mentioned previously on page 351. (1) Omitted from B and M. (2) Omitted from A, B, and M. (3) Recorded by al-Tirmidhi, in: Chapter on the fasting person who is overcome by vomiting, from the Chapters on Fasting. ‘Aridat al-Ahwadhi 3/243. And al-Bayhaqi, in: Chapter on whoever is overcome by vomiting does not break their fast..., from the Book of Fasting. Al-Sunan al-Kubra 4/220.
تحْلِيلٍ وتَحْرِيمٍ، فكان فى مَحْظُورَاتِها ما يَخْتَلِفُ عَمْدُه وسَهْوُه، كالصلاةِ والحَجِّ. وأمَّا النِّيَّةُ فليس تَرْكُهَا فِعْلًا، ولأنَّها شَرْطٌ، والشُّرُوطُ لا تَسْقُطُ بِالسَّهْوِ، بخِلافِ المُبْطِلَاتِ، والجِماعُ حُكْمُه أغْلَظُ، ويُمْكِنُ التَّحَرُّزُ عنه.
فصل: وإن فَعَلَ شَيْئًا من ذلك، وهو نَائِمٌ، لم يَفْسُدْ صَوْمُه؛ لأنَّه لا قَصْدَ له، ولا عِلْمَ بِالصَّوْمِ، فهو أعْذَرُ مِن النَّاسِى. وذَكَرَ أبو الخَطَّابِ، أن مَن فَعَلَ من هذا شَيْئًا جَاهِلًا بِتَحْرِيمِه، لم يُفْطِرْ، ولم أرَه عن غيرِه. وقولُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "أَفْطَرَ الْحَاجِمُ والمَحْجُومُ" (٣). فى حَقِّ الرَّجُلَيْنِ اللَّذَيْنِ رَآهُما يَحْجُمُ أحَدُهما صَاحِبَه، مع جَهْلِهِمَا بِتَحْرِيمِه، يَدُلُّ على أن الجَهْلَ لا يُعْذَرُ به، ولأنَّه نَوعُ جَهْلٍ، فلم يَمْنَع الفِطْرَ، كالجَهْلِ بِالوَقْتِ فى حَقِّ مَن يَأْكُلُ يَظُنُّ أن الفَجْرَ لم يَطْلُعْ، وقد كان طَلَعَ.
٤٩١ - مسألة؛ قال: (وَمَن اسْتَقَاءَ فَعَلَيْهِ القَضَاءُ، وَمَنْ ذَرَعهُ القَىْءُ فَلَا شَىْءَ عَلَيْهِ)
مَعْنَى اسْتَقَاءَ: تَقَيَّأَ مُسْتَدْعِيًا لِلْقَىْءِ. وذَرْعُه: خُرُوجٌ من غَيْرِ (١) اخْتِيَارٍ منه، فمَن اسْتَقَاءَ فعليه القَضاءُ؛ لأنَّ صَوْمَهُ يَفْسُدُ به. ومن ذَرَعَه القَىْءُ (٢) فلا شَىْءَ عليه؛ وهذا قولُ عَامَّةِ أهْلِ العِلْمِ. قال الخَطَّابِىُّ: لا أعْلَمُ بينَ أهْلِ العِلْمِ فيه اخْتِلَافًا. وقال ابنُ المُنْذِرِ: أجْمَعَ أهْلُ العِلْمِ على إبْطالِ صَوْمِ من اسْتَقَاءَ عَامِدًا، وحُكِىَ عن ابنِ مسعودٍ، وابنِ عَبَّاسٍ، أن القَىْءَ لا يُفْطِرُ. وَرُوِىَ أن النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "ثَلَاثٌ لا يُفْطِرْنَ الصَّائِمَ: الْحِجَامَةُ، والقَىْءُ، والاحْتِلَامُ" (٣). ولأنَّ الفِطْرَ بما يَدْخُلُ لا بما
= ٣/ ٢٤٦، ٢٤٧.(٣) تقدم تخريجه فى صفحة ٣٥١.(١) سقط من: ب، م.(٢) سقط من: أ، ب، م.(٣) أخرجه الترمذى، فى: باب فى الصائم يذرعه القىء، من أبواب الصوم. عارضة الأحوذى ٣/ ٢٤٣. والبيهقى، فى: باب من ذرعه القىء لم يفطر. . .، من كتاب الصيام. السنن الكبرى ٤/ ٢٢٠.
